From 787e5a275af8722ace3ba1be9e84f0352e1f59d8 Mon Sep 17 00:00:00 2001 From: Bill Nibz Date: Sat, 20 Jan 2018 17:15:08 -0500 Subject: [PATCH 1/6] Drafts for letters 3 and 4 --- _drafts/letter-to-lucilius-3.html | 108 +++++++++++++++++++++++ _drafts/letter-to-lucilius-4.html | 140 ++++++++++++++++++++++++++++++ 2 files changed, 248 insertions(+) create mode 100644 _drafts/letter-to-lucilius-3.html create mode 100644 _drafts/letter-to-lucilius-4.html diff --git a/_drafts/letter-to-lucilius-3.html b/_drafts/letter-to-lucilius-3.html new file mode 100644 index 0000000..396d366 --- /dev/null +++ b/_drafts/letter-to-lucilius-3.html @@ -0,0 +1,108 @@ +--- + tabtitle: "Seneca's Letter to Lucilius, Letter 3" + title: "Seneca's Letter to Lucilius, Letter 3: On True and False + Friendship" + topics: [philosophy] + pub: "2018-01-20" + short_desc: "Letter 3 deals with friends, and I don't mean the number shown + on Facebook. True Friendship, to Seneca, is a place of honor!" +--- + +

Letter 3: On True and False Friendship

+ +

Original Text

+

1. You have sent a letter to me through the hand of a "friend" of yours, as + you call him. And in your very next sentence you warn me not to discuss with + him all the matters that concern you, saying that even you yourself are not + accustomed to do this; in other words, you have in the same letter affirmed + and denied that he is your friend. 2. Now if you used this word of ours in + the popular sense, and called him "friend" in the same way in which we speak + of all candidates for election as "honourable gentlemen," and as we greet + all men whom we meet casually, if their names slip us for the moment, with + the salutation "my dear sir," – so be it. But if you consider any man a + friend whom you do not trust as you trust yourself, you are mightily + mistaken and you do not sufficiently understand what true friendship means. + Indeed, I would have you discuss everything with a friend; but first of all + discuss the man himself. When friendship is settled, you must trust; before + friendship is formed, you must pass judgment. Those persons indeed put last + first and confound their duties, who, violating the rules of Theophrastus, + judge a man after they have made him their friend, instead of making him + their friend after they have judged him. Ponder for a long time whether you + shall admit a given person to your friendship; but when you have decided to + admit him, welcome him with all your heart and soul. Speak as boldly with + him as with yourself. 3. As to yourself, although you should live in such a + way that you trust your own self with nothing which you could not entrust + even to your enemy, yet, since certain matters occur which convention keeps + secret, you should share with a friend at least all your worries and + reflections. Regard him as loyal, and you will make him loyal. Some, for + example, fearing to be deceived, have taught men to deceive; by their + suspicions they have given their friend the right to do wrong. Why need I + keep back any words in the presence of my friend? Why should I not regard + myself as alone when in his company?

+ +

4. There is a class of men who communicate, to anyone whom they meet, matters + which should be revealed to friends alone, and unload upon the chance + listener whatever irks them. Others, again, fear to confide in their closest + intimates; and if it were possible, they would not trust even themselves, + burying their secrets deep in their hearts. But we should do neither. It is + equally faulty to trust everyone and to trust no one. Yet the former fault + is, I should say, the more ingenuous, the latter the more safe. 5. In like + manner you should rebuke these two kinds of men, – both those who always + lack repose, and those who are always in repose. For love of bustle is not + industry, – it is only the restlessness of a hunted mind. And true repose + does not consist in condemning all motion as merely vexation; that kind of + repose is slackness and inertia. 6. Therefore, you should note the + following saying, taken from my reading in Pomponius: "Some men shrink into + dark corners, to such a degree that they see darkly by day." No, men should + combine these tendencies, and he who reposes should act and he who acts + should take repose. Discuss the problem with Nature; she will tell you that + she has created both day and night. Farewell.

+ +

Response

+ +

In this letter I take away two themes: one of friendship, and one of + discussions. Of friendship, I think Seneca's definition sets a high bar, + though rightfully so. A friend (perhaps a "true friend", considering + Facebook et al) is one you can confide in without restriction, except for + the most tightly held of secrets. I can personally count the number of + people I could call this type of friend on one hand. To Seneca, as with me, + friend is an honorable position.

+ +

In today's social-media-fueled world, I find that the term "friend" resonates + much closer to Seneca's sick burn: "friend" in the same way in which we + speak of all candidates for election as "honorable gentlemen." Perhaps, + though, there's a bit of syntactic significance here. To the Stoics, the + importance of community and brotherhood is found throughout. Marcus Aurelius + has a famous quote about it, as masterfully illustrated by the great Gavin + at Zen Pencils: [ Link + ]. I think it safe to say we should be friendly and helpful to all we meet, + whereas to welcome one as a friend is a significant event, and one which + requires careful consideration.

+ +

The second theme, discussion, is only touched on but I think is significant + enough to warrant attention. Seneca mentions the importance of moderation in + trust and discussion with others. Do not share freely and constantly, and + also do not withdraw within yourself too far. I think here we see a + blueprint for discussion with others. To borrow from Marcus, we are all + brothers, and in that sense we should be comfortable discussing common + matters. However, it is only with friends that we should be comfortable + discussing more personal matters, and even then we must be considerate. Once + again, our social-media-centric world finds many of us sharing freely into a + void we do not recognize as a crowd. Many would do well to remember: social + media is not empty! There are those who greedily capture every word you give + freely, like a stray animal to a buffet. Judge well what you decide to + share, for likely it is not with "true friends" that the message solely + goes.

+ +

Reflecting on this letter made me carefully evaluate my friendships. I rarely + have difficulty with people, though admittedly I take time to "warm up" to + them. In terms of discussions, I don't find much to be beyond common topics. + In that sense, I think I am a bit too loose-lipped, though perhaps not as + much as I think. However, I do know that it is a small group with which I + confide the most personal challenges or achievements I have made. And, as + Seneca does suggest, I do not allow entry into this group lightly!

+ +

Source

+

+ Moral Letters to Lucilius, Letter 3 on Wikisource +

diff --git a/_drafts/letter-to-lucilius-4.html b/_drafts/letter-to-lucilius-4.html new file mode 100644 index 0000000..47ed71d --- /dev/null +++ b/_drafts/letter-to-lucilius-4.html @@ -0,0 +1,140 @@ +--- + tabtitle: "Seneca's Letter to Lucilius, Letter 4" + title: "Seneca's Letter to Lucilius, Letter 4: On the Terrors of Death" + topics: [philosophy] + pub: "2018-01-20" + short_desc: "Letter 4 was the first letter I ever read. Seneca discusses + death, life, and how to deal with both. I found it during a time of great + anxiety and strife, yet even now I find it enlightening." +--- + +

Letter 4: On the Terrors of Death

+ +

Original Text

+

1. Keep on as you have begun, and make all possible haste, so that you may + have longer enjoyment of an improved mind, one that is at peace with itself. + Doubtless you will derive enjoyment during the time when you are improving + your mind and setting it at peace with itself; but quite different is the + pleasure which comes from contemplation when one's mind is so cleansed from + every stain that it shines. 2. You remember, of course, what joy you felt + when you laid aside the garments of boyhood and donned the man's toga, and + were escorted to the forum; nevertheless, you may look for a still greater + joy when you have laid aside the mind of boyhood and when wisdom has + enrolled you among men. For it is not boyhood that still stays with us, but + something worse, – boyishness. And this condition is all the more serious + because we possess the authority of old age, together with the follies of + boyhood, yea, even the follies of infancy. Boys fear trifles, children fear + shadows, we fear both.

+ +

3. All you need to do is to advance; you will thus understand that some + things are less to be dreaded, precisely because they inspire us with great + fear. No evil is great which is the last evil of all. Death arrives; it + would be a thing to dread, if it could remain with you. But death must + either not come at all, or else must come and pass away.

+ +

4. "It is difficult, however," you say, "to bring the mind to a point where + it can scorn life." But do you not see what trifling reasons impel men to + scorn life? One hangs himself before the door of his mistress; another hurls + himself from the house-top that he may no longer be compelled to bear the + taunts of a bad-tempered master; a third, to be saved from arrest after + running away, drives a sword into his vitals. Do you not suppose that virtue + will be as efficacious as excessive fear? No man can have a peaceful life + who thinks too much about lengthening it, or believes that living through + many consulships is a great blessing. 5. Rehearse this thought every day, + that you may be able to depart from life contentedly; for many men clutch + and cling to life, even as those who are carried down a rushing stream + clutch and cling to briars and sharp rocks.

? + +

Most men ebb and flow in wretchedness between the fear of death and the + hardships of life; they are unwilling to live, and yet they do not know how + to die. 6. For this reason, make life as a whole agreeable to yourself by + banishing all worry about it. No good thing renders its possessor happy, + unless his mind is reconciled to the possibility of loss; nothing, however, + is lost with less discomfort than that which, when lost, cannot be missed. + Therefore, encourage and toughen your spirit against the mishaps that + afflict even the most powerful. 7. For example, the fate of Pompey was + settled by a boy and a eunuch, that of Crassus by a cruel and insolent + Parthian. Gaius Caesar ordered Lepidus to bare his neck for the axe of the + tribune Dexter; and he himself offered his own throat to Chaerea.[1] No man + has ever been so far advanced by Fortune that she did not threaten him as + greatly as she had previously indulged him. Do not trust her seeming calm; + in a moment the sea is moved to its depths. The very day the ships have made + a brave show in the games, they are engulfed. 8. Reflect that a highwayman + or an enemy may cut your throat; and, though he is not your master, every + slave wields the power of life and death over you. Therefore I declare to + you: he is lord of your life that scorns his own. Think of those who have + perished through plots in their own home, slain either openly or by guile; + you will that just as many have been killed by angry slaves as by angry + kings. What matter, therefore, how powerful he be whom you fear, when every + one possesses the power which inspires your fear? 9. "But," you will say, + "if you should chance to fall into the hands of the enemy, the conqueror + will command that you be led away," – yes, whither you are already being + led.[2] Why do you voluntarily deceive yourself and require to be told now + for the first time what fate it is that you have long been labouring under? + Take my word for it: since the day you were born you are being led thither. + We must ponder this thought, and thoughts of the like nature, if we desire + to be calm as we await that last hour, the fear of which makes all previous + hours uneasy.

+ +

10. But I must end my letter. Let me share with you the saying which pleased + me to-day. It, too, is culled from another man's Garden:[3] "Poverty brought + into conformity with the law of nature, is great wealth." Do you know what + limits that law of nature ordains for us? Merely to avert hunger, thirst, + and cold. In order to banish hunger and thirst, it is not necessary for you + to pay court at the doors of the purse-proud, or to submit to the stern + frown, or to the kindness that humiliates; nor is it necessary for you to + scour the seas, or go campaigning; nature's needs are easily provided and + ready to hand. 11. It is the superfluous things for which men sweat, – the + superfluous things that wear our togas threadbare, that force us to grow old + in camp, that dash us upon foreign shores. That which is enough is ready to + our hands. He who has made a fair compact with poverty is rich. + Farewell.

+ +

Response

+- Fear of death, fear of dying, etc.. +- The importance of the acceptance of death as a natural, inevitable part of life +- The importance of living each day as virtuously as possible + +

Letter 4 is the first letter I ever read by Seneca. I read it during a time + of anxiety and stress, appropriately enough about my health and life. + Every time I read this letter, I am reminded of why I like Stoicism. During + the worst of my anxiety, I considered other avenues to find respite. + Religion, distractions, drugs. None seemed complete; all held a catch. + Religion asked me to put my faith in gods, to trust that which I cannot + know. Distractions, though myriad, always ended with me back in reality. And + as bad as my anxiety was, I'm not willing to subject myself to any degree of + drugs unless absolutely necessary. Time and again, I found myself back at + Stoicism. Whether it be the teachings of Epictetus or these letters, the + teachings within gave me inspiration.

+ +

Letter 4 deals with the fear of death, a fear I am all too familiar with. + Though, to my credit, I don't think I'm alone in this fear. Seneca + emphasizes the importance of overcoming this fear, as only a mind free from + fear can be truly at peace. It is not enough to just renounce the fear + though, you must conquer it. Like invaders at a gate, it will return in force, + and each time you must defeat it. Fear is a constant companion, but it need + not be a constant nuisance. To me, overcoming fear means learning, and + understanding. I like to define fear as a lack of knowledge. We fear the + darkness, because we know not what it holds, not because of the inherent + qualities of darkness. To conquer fear is to learn, and grow, and improve, + relentlessly. Overcome the ignorance, and recognize what is real. As Seneca + reminds us, old age is not a cure for ignorance, but rather an extension: + "Boys fear trifles, children fear shadows, we fear both." It is not enough + to grow old, for adults are just larger children. We must mature in mind as + well as body.

+ +

Death is the great equalizer. Whether a king or a beggar, death comes for + all. To live is inevitably to die; when may be unknown, but it is certain to + come. An Onion article once said it best: "World Death Rate Holding Steady + at 100 Percent." The Stoics are quick to remind us it is fruitless to + concern ourselves with something outside our control, and death is no + exception. Seneca is quick with examples: the highwayman or another enemy; + your slave or your king; Nature itself. + +

Source

+

+ Moral Letters to Lucilius, Letter 4 on Wikisource +

+

+ The Onion, "World Death Rate Holding Steady at 100 Percent" +

From 6e764ccf7cb19cdf4b02a591ad440ea71d57d0f3 Mon Sep 17 00:00:00 2001 From: Bill Nibz Date: Sun, 28 Jan 2018 16:36:19 -0500 Subject: [PATCH 2/6] Letter 4: Finish draft --- _drafts/letter-to-lucilius-4.html | 19 +++++++++++++++---- 1 file changed, 15 insertions(+), 4 deletions(-) diff --git a/_drafts/letter-to-lucilius-4.html b/_drafts/letter-to-lucilius-4.html index 47ed71d..ca57625 100644 --- a/_drafts/letter-to-lucilius-4.html +++ b/_drafts/letter-to-lucilius-4.html @@ -91,9 +91,6 @@ Farewell.

Response

-- Fear of death, fear of dying, etc.. -- The importance of the acceptance of death as a natural, inevitable part of life -- The importance of living each day as virtuously as possible

Letter 4 is the first letter I ever read by Seneca. I read it during a time of anxiety and stress, appropriately enough about my health and life. @@ -129,7 +126,21 @@ at 100 Percent." The Stoics are quick to remind us it is fruitless to concern ourselves with something outside our control, and death is no exception. Seneca is quick with examples: the highwayman or another enemy; - your slave or your king; Nature itself. + your slave or your king; Nature itself. Accepting that death is the natural + progress of life, and that it is outside our control, is paramount to living + a life free of fear.

+ +

Finally, the quote at the end. Once more, I feel the quote is unrelated but + welcomed. Another suggestion towards minimalist living. Epicurus has a lot + of good advice! This quote emphasizes the importance of recognizing and + understanding what is necessary to live a good life. Both Epicurians and + Stoics promote this to be living in accordance with Nature, though the + details of what exactly that is may differ slightly. However, it's a lesson + many today have foregone, instead relying too much on externals to find + solace and reward. I like how Seneca sums it, though: "He who has made a + fair compact with poverty is rich." Replace "poverty" with life, and it + still holds. Live modestly, accept your shortcomings, and you will recognize + how well off you are.

Source

From 975baf717d2d3a05c335701177a6508f88d27efc Mon Sep 17 00:00:00 2001 From: Bill Nibz Date: Sun, 28 Jan 2018 16:36:39 -0500 Subject: [PATCH 3/6] Letter 11: First draft complete --- _drafts/letter-to-lucilius-11.md | 108 +++++++++++++++++++++++++++++++ 1 file changed, 108 insertions(+) create mode 100644 _drafts/letter-to-lucilius-11.md diff --git a/_drafts/letter-to-lucilius-11.md b/_drafts/letter-to-lucilius-11.md new file mode 100644 index 0000000..ffade4a --- /dev/null +++ b/_drafts/letter-to-lucilius-11.md @@ -0,0 +1,108 @@ +--- + tabtitle: "Seneca's Letter to Lucilius, Letter 3" + title: "Seneca's Letter to Lucilius, Letter 3: On True and False + Friendship" + topics: [philosophy] + pub: "2018-01-20" + short_desc: "Letter 3 deals with friends, and I don't mean the number shown + on Facebook. True Friendship, to Seneca, is a place of honor!" +--- + +# Letter 11: On the Blush of Modesty + +## Original Text + +1. Your friend and I have had a conversation. He is a man of ability; his very +first words showed what spirit and understanding he possesses, and what progress +he has already made. He gave me a foretaste, and he will not fail to answer +thereto. For he spoke not from forethought, but was suddenly caught off his +guard. When he tried to collect himself, he could scarcely banish that hue of +modesty, which is a good sign in a young man; the blush that spread over his +face seemed so to rise from the depths. And I feel sure that his habit of +blushing will stay with him after he has strengthened his character, stripped +off all his faults, and become wise. For by no wisdom can natural weaknesses of +the body be removed. That which is implanted and inborn can be toned down by +training, but not overcome. 2. The steadiest speaker, when before the public, +often breaks into a perspiration, as if he had wearied or over-heated himself; +some tremble in the knees when they rise to speak; I know of some whose teeth +chatter, whose tongues falter, whose lips quiver. Training and experience can +never shake off this habit; nature exerts her own power and through such a +weakness makes her presence known even to the strongest. 3. I know that the +blush, too, is a habit of this sort, spreading suddenly over the faces of the +most dignified men. It is, indeed more prevalent in youth, because of the warmer +blood and the sensitive countenance; nevertheless, both seasoned men and aged +men are affected by it. Some are most dangerous when they redden, as if they +were letting all their sense of shame escape. 4. Sulla, when the blood mantled +his cheeks, was in his fiercest mood. Pompey had the most sensitive cast of +countenance; he always blushed in the presence of a gathering, and especially at +a public assembly. Fabianus also, I remember, reddened when he appeared as a +witness before the senate; and his embarrassment became him to a remarkable +degree. 5. Such a habit is not due to mental weakness, but to the novelty of a +situation; an inexperienced person is not necessarily confused, but is usually +affected, because he slips into this habit by natural tendency of the body. Just +as certain men are full-blooded, so others are of a quick and mobile blood, that +rushes to the face at once. + +6. As I remarked, Wisdom can never remove this habit; for if she could rub out +all our faults, she would be mistress of the universe. Whatever is assigned to +us by the terms of our birth and the blend in our constitutions, will stick with +us, no matter how hard or how long the soul may have tried to master itself. And +we cannot forbid these feelings any more than we can summon them. 7. Actors in +the theatre, who imitate the emotions, who portray fear and nervousness, who +depict sorrow, imitate bashfulness by hanging their heads, lowering their +voices, and keeping their eyes fixed and rooted upon the ground. They cannot, +however, muster a blush; for the blush cannot be prevented or acquired. Wisdom +will not assure us of a remedy, or give us help against it; it comes or goes +unbidden, and is a law unto itself. + +8. But my letter calls for its closing sentence. Hear and take to heart this +useful and wholesome motto:[1] "Cherish some man of high character, and keep him +ever before your eyes, living as if he were watching you, and ordering all your +actions as if he beheld them." 9. Such, my dear Lucilius, is the counsel of +Epicurus;[2] he has quite properly given us a guardian and an attendant. We can +get rid of most sins, if we have a witness who stands near us when we are likely +to go wrong. The soul should have someone whom it can respect, – one by whose +authority it may make even its inner shrine more hallowed.[3] Happy is the man +who can make others better, not merely when he is in their company, but even +when he is in their thoughts! And happy also is he who can so revere a man as to +calm and regulate himself by calling him to mind! One who can so revere another, +will soon be himself worthy of reverence. 10. Choose therefore a Cato; or, if +Cato seems too severe a model, choose some Laelius, a gentler spirit. Choose a +master whose life, conversation, and soul-expressing face have satisfied you; +picture him always to yourself as your protector or your pattern. For we must +indeed have someone according to whom we may regulate our characters; you can +never straighten that which is crooked unless you use a ruler. Farewell. + +## Response + +This letter stikes me as another casual writing of Seneca's. Some of his letters +are so serious, but some are much more conversational. In this letter, Seneca +remninds us that the faults which nature gave us are beyond the power of wisdom +to fix. This, he assures us, is not something we should feel ashamed of or take +as a weakness, since it lies outside our control. His examples generally focus +on blushing, hence the title and theme, but it's easy for us to extend it to +many facets of our physical self; height comes to mind most immediately. + +As with many sources of Stoicism, when I read the reassurances of authors long +since gone, I can't help but feel a sense of comfort. The problems of today, the +personal struggles we all endure, the anxieties we fight to overcome; they're +not new. Others before us have encountered them, and others after us will. I +think the Stoics would be quick to remind us, it is our place to endure and then +help others endure. At least, that's what I am quick to remind myself of. + +The quote, another from Epicurus (Seneca's secret man-crush, no doubt), speaks +of finding a good role-model. Reflecting on his quote made me realize I don't +have many role-models in life, at least not many living. Perhaps that matters +little, but I think having a living example you can work from makes matters +easier. Seneca rightly shows how it goes beyond simply living by your +role-model's standards, but also using them as an ever-present companion, in +order to help with decisions and actions. Very reminiscent of "What would Jesus +do?" Personally, I like this idea, and I must look for a role-model I can +follow. A few names jump out: Tim Ferris, and Elon Musk. Ferris for his +unrelenting pursuit to better himself, and Musk for his unrelenting pursuit to +better the world around him. + +### Source + +[Moral Letters to Lucilius, Letter 11 on Wikisource]( +https://en.wikisource.org/wiki/Moral_letters_to_Lucilius/Letter_11) From 1fa62baa2cac0732569e6d97a7c04eb1c9fdaea4 Mon Sep 17 00:00:00 2001 From: Bill Nibz Date: Sun, 28 Jan 2018 16:49:10 -0500 Subject: [PATCH 4/6] Letter 11: Formatting and phrasing --- _drafts/letter-to-lucilius-11.md | 58 ++++++++++++++++---------------- 1 file changed, 29 insertions(+), 29 deletions(-) diff --git a/_drafts/letter-to-lucilius-11.md b/_drafts/letter-to-lucilius-11.md index ffade4a..b21896c 100644 --- a/_drafts/letter-to-lucilius-11.md +++ b/_drafts/letter-to-lucilius-11.md @@ -1,18 +1,18 @@ --- - tabtitle: "Seneca's Letter to Lucilius, Letter 3" - title: "Seneca's Letter to Lucilius, Letter 3: On True and False + tabtitle: "Seneca's Letter to Lucilius, Letter 11" + title: "Seneca's Letter to Lucilius, Letter 11: On the Blush of Modesty" Friendship" topics: [philosophy] - pub: "2018-01-20" - short_desc: "Letter 3 deals with friends, and I don't mean the number shown - on Facebook. True Friendship, to Seneca, is a place of honor!" + pub: "2018-01-28" + short_desc: "Letter 11 deals with accepting our faults, staring an + unexpected quote from Epicurus." --- # Letter 11: On the Blush of Modesty ## Original Text -1. Your friend and I have had a conversation. He is a man of ability; his very +[1] Your friend and I have had a conversation. He is a man of ability; his very first words showed what spirit and understanding he possesses, and what progress he has already made. He gave me a foretaste, and he will not fail to answer thereto. For he spoke not from forethought, but was suddenly caught off his @@ -22,32 +22,32 @@ face seemed so to rise from the depths. And I feel sure that his habit of blushing will stay with him after he has strengthened his character, stripped off all his faults, and become wise. For by no wisdom can natural weaknesses of the body be removed. That which is implanted and inborn can be toned down by -training, but not overcome. 2. The steadiest speaker, when before the public, +training, but not overcome. [2] The steadiest speaker, when before the public, often breaks into a perspiration, as if he had wearied or over-heated himself; some tremble in the knees when they rise to speak; I know of some whose teeth chatter, whose tongues falter, whose lips quiver. Training and experience can never shake off this habit; nature exerts her own power and through such a -weakness makes her presence known even to the strongest. 3. I know that the +weakness makes her presence known even to the strongest. [3] I know that the blush, too, is a habit of this sort, spreading suddenly over the faces of the most dignified men. It is, indeed more prevalent in youth, because of the warmer blood and the sensitive countenance; nevertheless, both seasoned men and aged men are affected by it. Some are most dangerous when they redden, as if they -were letting all their sense of shame escape. 4. Sulla, when the blood mantled +were letting all their sense of shame escape. [4] Sulla, when the blood mantled his cheeks, was in his fiercest mood. Pompey had the most sensitive cast of countenance; he always blushed in the presence of a gathering, and especially at a public assembly. Fabianus also, I remember, reddened when he appeared as a witness before the senate; and his embarrassment became him to a remarkable -degree. 5. Such a habit is not due to mental weakness, but to the novelty of a +degree. [5] Such a habit is not due to mental weakness, but to the novelty of a situation; an inexperienced person is not necessarily confused, but is usually affected, because he slips into this habit by natural tendency of the body. Just as certain men are full-blooded, so others are of a quick and mobile blood, that rushes to the face at once. -6. As I remarked, Wisdom can never remove this habit; for if she could rub out +[6] As I remarked, Wisdom can never remove this habit; for if she could rub out all our faults, she would be mistress of the universe. Whatever is assigned to us by the terms of our birth and the blend in our constitutions, will stick with us, no matter how hard or how long the soul may have tried to master itself. And -we cannot forbid these feelings any more than we can summon them. 7. Actors in +we cannot forbid these feelings any more than we can summon them. [7] Actors in the theatre, who imitate the emotions, who portray fear and nervousness, who depict sorrow, imitate bashfulness by hanging their heads, lowering their voices, and keeping their eyes fixed and rooted upon the ground. They cannot, @@ -55,28 +55,28 @@ however, muster a blush; for the blush cannot be prevented or acquired. Wisdom will not assure us of a remedy, or give us help against it; it comes or goes unbidden, and is a law unto itself. -8. But my letter calls for its closing sentence. Hear and take to heart this -useful and wholesome motto:[1] "Cherish some man of high character, and keep him +[8] But my letter calls for its closing sentence. Hear and take to heart this +useful and wholesome motto: "Cherish some man of high character, and keep him ever before your eyes, living as if he were watching you, and ordering all your -actions as if he beheld them." 9. Such, my dear Lucilius, is the counsel of -Epicurus;[2] he has quite properly given us a guardian and an attendant. We can -get rid of most sins, if we have a witness who stands near us when we are likely -to go wrong. The soul should have someone whom it can respect, – one by whose -authority it may make even its inner shrine more hallowed.[3] Happy is the man -who can make others better, not merely when he is in their company, but even -when he is in their thoughts! And happy also is he who can so revere a man as to -calm and regulate himself by calling him to mind! One who can so revere another, -will soon be himself worthy of reverence. 10. Choose therefore a Cato; or, if -Cato seems too severe a model, choose some Laelius, a gentler spirit. Choose a -master whose life, conversation, and soul-expressing face have satisfied you; -picture him always to yourself as your protector or your pattern. For we must -indeed have someone according to whom we may regulate our characters; you can -never straighten that which is crooked unless you use a ruler. Farewell. +actions as if he beheld them." [9] Such, my dear Lucilius, is the counsel of +Epicurus; he has quite properly given us a guardian and an attendant. We can get +rid of most sins, if we have a witness who stands near us when we are likely to +go wrong. The soul should have someone whom it can respect, – one by whose +authority it may make even its inner shrine more hallowed. Happy is the man who +can make others better, not merely when he is in their company, but even when he +is in their thoughts! And happy also is he who can so revere a man as to calm +and regulate himself by calling him to mind! One who can so revere another, will +soon be himself worthy of reverence. [10] Choose therefore a Cato; or, if Cato +seems too severe a model, choose some Laelius, a gentler spirit. Choose a master +whose life, conversation, and soul-expressing face have satisfied you; picture +him always to yourself as your protector or your pattern. For we must indeed +have someone according to whom we may regulate our characters; you can never +straighten that which is crooked unless you use a ruler. Farewell. ## Response This letter stikes me as another casual writing of Seneca's. Some of his letters -are so serious, but some are much more conversational. In this letter, Seneca +seem very serious, and some are much more conversational. In this letter, Seneca remninds us that the faults which nature gave us are beyond the power of wisdom to fix. This, he assures us, is not something we should feel ashamed of or take as a weakness, since it lies outside our control. His examples generally focus From ad9e20ac066d022cefddd94269867fd6f42d015a Mon Sep 17 00:00:00 2001 From: Bill Nibz Date: Sun, 28 Jan 2018 16:50:03 -0500 Subject: [PATCH 5/6] Letter 11: Fix front matter --- _drafts/letter-to-lucilius-11.md | 1 - 1 file changed, 1 deletion(-) diff --git a/_drafts/letter-to-lucilius-11.md b/_drafts/letter-to-lucilius-11.md index b21896c..b8dbcb2 100644 --- a/_drafts/letter-to-lucilius-11.md +++ b/_drafts/letter-to-lucilius-11.md @@ -1,7 +1,6 @@ --- tabtitle: "Seneca's Letter to Lucilius, Letter 11" title: "Seneca's Letter to Lucilius, Letter 11: On the Blush of Modesty" - Friendship" topics: [philosophy] pub: "2018-01-28" short_desc: "Letter 11 deals with accepting our faults, staring an From cceb93019521a2fce60074dc01f8a9283c9e8bba Mon Sep 17 00:00:00 2001 From: Bill Nibz Date: Sun, 28 Jan 2018 16:51:57 -0500 Subject: [PATCH 6/6] Publish letters 3, 4, and 11 --- .../2018-01-28-letter-to-lucilius-11.md | 0 .../2018-01-28-letter-to-lucilius-3.html | 0 .../2018-01-28-letter-to-lucilius-4.html | 0 3 files changed, 0 insertions(+), 0 deletions(-) rename _drafts/letter-to-lucilius-11.md => _posts/2018-01-28-letter-to-lucilius-11.md (100%) rename _drafts/letter-to-lucilius-3.html => _posts/2018-01-28-letter-to-lucilius-3.html (100%) rename _drafts/letter-to-lucilius-4.html => _posts/2018-01-28-letter-to-lucilius-4.html (100%) diff --git a/_drafts/letter-to-lucilius-11.md b/_posts/2018-01-28-letter-to-lucilius-11.md similarity index 100% rename from _drafts/letter-to-lucilius-11.md rename to _posts/2018-01-28-letter-to-lucilius-11.md diff --git a/_drafts/letter-to-lucilius-3.html b/_posts/2018-01-28-letter-to-lucilius-3.html similarity index 100% rename from _drafts/letter-to-lucilius-3.html rename to _posts/2018-01-28-letter-to-lucilius-3.html diff --git a/_drafts/letter-to-lucilius-4.html b/_posts/2018-01-28-letter-to-lucilius-4.html similarity index 100% rename from _drafts/letter-to-lucilius-4.html rename to _posts/2018-01-28-letter-to-lucilius-4.html